You Should Know that I Trust You….

Indigenous Youth Speak on Adoption

and Cultural Planning

Prepared by: Dr. Jeannine Carriere

University of Victoria, School of Social Work

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Background

In 2007, the BC Ministry of Children and Family Development (MCFD) Adoption

Services management team provided funding to explore how the Cultural Planning

Policy (Government of British Columbia, Ministry of Children and Family Development,

1996) has impacted the adoption of Aboriginal children into non Aboriginal families. The

policy outlines a process by which adoption workers present a plan of action on behalf

of an Aboriginal child that supports an exception to the practice of placing an Aboriginal

child in an Aboriginal family. This plan, as presented to the Exceptions Committee,

provides details in how the child‟s culture will be encouraged and maintained throughout

the child‟s life.

The Ministry of Children and Family Development (MCFD) in collaboration with the

University of Victoria Indigenous Child Welfare Research Network (ICWRN) have

inspired this report. This research is part of a three phase project that began with Phase

One: You Should Know that I Trust You: Cultural Planning, Aboriginal Children and

Adoption (2007). In this phase non Indigenous adoptive parents of Indigenous children

were interviewed to provide their insights on the MCFD Cultural Planning Policy.

Parents made several comments that can be found in the final report posted on the

MCFD website at http://www.mcf.gov.bc.ca/adoption/pdf/cultural_planning_2007.pdf

One of the findings is that parents were frustrated by what seems to be an inconsistent

approach to cultural planning with few resources attached to the requirements of this

policy. This is described in You Should Know that I Trust You: Cultural Planning,

Aboriginal Children and Adoption. (2007) as:

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There was a broad discrepancy in the application of the cultural planning policy

as described by these participants. Participant one and two spoke of positive

experience with everyone working together and no trouble with the cultural

planning process. Participant three said it took two years of court involvement

while they tried to reach the birth family. Participant four adopted an Inuit child

through a private agency and developed their own cultural plan, but stated that it

felt like quite an informal process. This participant stated that “the government of

BC needs to be more informed about Inuit children – we had to figure things out

as we went.” Participant eight also adopted privately and received the cultural

plan in the mail. They didn‟t know what it was about and in their agency‟s

experience, it was the first adoption of an Aboriginal child. They reported to have

done everything laid out in the plan “and never heard about it again.” According

to Participant eight in their attempt to get assistance from MCFD they were told

“it‟s not our adoption so we don‟t care.” Participant 10 was not obligated to abide

to a cultural plan as her ex-partner was First Nations and it did not apply.

Participant 12 was not sure if their child is Métis or not and has been struggling to

pursue cultural planning although the child is in their home already. Four

participants who adopted through a First Nation agency reported that their

cultural plans were developed for them and were all the same plan. (p. 50)

Parents were also frustrated by the lack of training or educational support in knowing

how to develop and maintain a cultural plan or connections to their child‟s Indigenous

community however “in spite of challenges, most families are willing to do what they can

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to ensure their child‟s culture is maintained” in You Should Know that I Trust You:

Cultural Planning, Aboriginal Children and Adoption. (2007, p.54)

In 2010, Phase Two was completed. In this phase adoption, guardianship and Roots

workers were asked to comment on the Cultural Planning Policy through an online

survey. Respondents agreed with adoptive parents that the cultural planning process is

inconsistent and also remarked that cultural planning should begin with the child‟s first

contact with the child welfare system. In terms of adoption one participant stated that

best practices “would include meeting the child‟s cultural needs (as has been indicated

by extensive research) in a clear and purposeful manner, such as prioritizing Indigenous

adoptive parents to come forward for Indigenous children permanently in the care of the

Ministry and could be facilitated through an Indigenous committee that would

recommend adoption changes from the MCFD adoption website to adoption application

forms to essential information points which must be communicated to each Indigenous

person who inquires about adoption” In You Should Know that I Trust You: Cultural

Planning, Aboriginal Children and Adoption.2007 p. 28). This report can also be found

on the MCFD website:

http://www.mcf.gov.bc.ca/adoption/pdf/cultural_planning_phase_2.pdf

This current study is Phase Three in which Indigenous youth were interviewed to

comment on their perceptions of the importance of birth family and community

connections as part of their cultural plan. The recruitment for this Phase was

challenging however there are eight young participants who were willing to share some

of their thoughts and experiences with us about adoption, foster care and cultural

planning. For this we are grateful. We are also grateful for the opportunities that the

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overall research process has provided to Indigenous graduate students at the University

of Victoria with experiences in developing literature reviews, interviewing participants

and participation in the analysis and development of research reports. The Indigenous

Child Welfare Research Network (ICWRN) at the University of Victoria has a pivotal role

in mentoring Indigenous graduate students and three have been involved directly in

these projects: Kim Grzybowski, Cree, Rachelle Dallaire, Metis and Jessie Metz, who is

of African Canadian and Blackfoot descent. As their supervisor on these projects I am

grateful for their wisdom, patience and devotion to Indigenous children and families.

Terminology

For the purposes of this report the terminology of Aboriginal and Indigenous will be used

interchangeably to describe First Nation, Inuit and Metis peoples of Canada. For the

most part I will attempt to use Indigenous as the main terminology which complicates

the government pattern of using the term Aboriginal to define Indigenous peoples of

Canada. In recent years the term „Aboriginal and Metis‟ peoples has been used as well

and I suggest that this is not acceptable since according to the Canadian constitution,

Metis peoples are included in the definition of Aboriginal peoples.

Terminology and labels have been used in Canada to divide and categorize since the

onset of colonization. We are peoples of this land however and hold strong to our

nations. I resist those labels by using the word Indigenous as an inclusive and collective

term that implies our rights as nations and acknowledges the rights of our children

under the United Nations Convention on the Rights of the Indigenous Child.

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THE RESEARCH TEAM

Principal Investigator

Dr. Jeannine Carriere is Métis and originally from the Red River area of southern

Manitoba. She has been teaching social work since 1994 in Alberta and at the

University Of Victoria School Of Social Work in the Indigenous Specialization since

2005. Her research interests include Aboriginal adoptions, identity issues, women and

children affected by the sex trade and advancing Indigenous knowledges. Dr. Carriere

has been a practitioner in Aboriginal child and family services for over twenty five years

and has conducted several research projects and produced a number of publications,

with the most recent (2010) being Aski Awasis Children of the Earth: First Peoples

Speaking on Adoption. In 2008 Dr. Carriere received the Adoptions Activist Award from

the North American Council on Adoptable Children (NACAC).

Research Assistant

Kim Grzybowski has ancestry from the Peguis First Nation and is currently a Master of

Social Work student at the University of Victoria. Kim‟s thesis is focused on cultural

planning for Aboriginal children and adoption. Kim has several years of experience as a

front line child protection worker for First Nation agencies in British Columbia and is

currently a delegation trainer for the Caring for First Nation Children Society on

Vancouver Island. Kim has also been instrumental in the development and training for

the online adoption training offered by the Caring for First Nation Children Society.

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LIMITATIONS

The writers wish to outline limitations early on in the report as part of the context for the

recommendations that follow. The major limitation for Phase 3 was the length of time for

recruitment. There were several approaches used in recruitment such as asking various

agencies and adoption workers to refer youth to us. Finally in 2010 we had the

opportunity to meet 6 youth from various locations in BC and we were pleased to

interview two youth at a youth conference co-hosted by the Adoptive Families

Association of BC in the fall of 2010. Due to a typical west coast winter storm only two

participants came to the conference focus group but we were honored to hear their

comments.

The youth interviewed for this research were sometimes shy, sometimes quiet and

sometimes animated as youth sometimes are. Kim Grzybowski has a gift in working

with young people and thanks to her we received some information for this study which

may not be extensive in length but straight from the heart.

ACKNOWLEGEMENTS

We wish to acknowledge and thank the youth who shared their stories and ideas with us

and the Adoptive Families Association of BC for their assistance in connecting us with

youth who shared their wisdom with us at the youth conference in November, 2010. We

also thank Anne Clayton, Director of Adoptions from MCFD for her patience and support

for this work. As identified earlier the Indigenous Child Welfare Research Network was

instrumental in „housing‟ Phase Two and Three by providing administrative support of

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graduate students and links to important events and other networks to promote this

research.

LITERATURE REVIEW

The information on Indigenous adoptions has been documented in a number of

locations including social work and child welfare literature, autobiographies, films and

various government reports. In the academic literature however, voices of Indigenous

adoptees is rarely heard but in recent years their stories have been captured in a

number of Indigenous student graduate theses and dissertations. Carriere, J., and

Sinclair, R. (2009) state that “in the last few years, several theses, dissertations and

articles have shed light on the experiences of Indigenous adults who were adopted into

non Indigenous homes during the period” (p. 259). In this report I have tried to highlight

some of these academic papers which blend well with the voices of our young

participants who gave us their opinions for our study.

In Canada, Indigenous youth have gained some momentum in public forums to discuss

various topics. Alfred, T.,Pitawanakwat, B. and Price, J. (2007) engaged in a study that

examined the attitudes of youth in Canada‟s electoral system. They state that

“Indigenous youth are seeking strategies to construct a personal identity that reconciles

their indigeneity with their place in Canada, and the world” (p.13) and further that

“Indigenous youth themselves are keenly aware of the situation‟s roots and express an

implicit understanding of the loss of land, cultural dislocation and official hostility that

have historically been at the core of the Indigenous experience in Canada” In Alfred,

T.,Pitawanakwat, B. and Price, J. (2007) , p.13.

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This sentiment is echoed on the UNICEF website that described the participation of

Indigenous youth at the United Nations Permanent Forum on Indigenous Issues. One

participant, Moni Sulemani from Baluschistan (2008) states that “despite cultural,

geographic and language differences, the youths in the group had a great

understanding of each other‟s problems. They discovered that many of their struggles

were similar – all involving the sense of discrimination based on identity, the

marginalization of cultures and the feeling of oppression due to one‟s heritage” (p.1)

These are inspirational comments from Indigenous youth at national and international

opportunities for engagement. These youth describe an exciting era in our times in

which they are resisting the historical onslaught on the identities of Indigenous peoples

around the world. In British Columbia we have an opportunity in cultural planning for

Indigenous adoptees to remain connected to their identities and cultural teachings

through a policy on adoption that can make a difference in the lives of Indigenous

children and youth. When we examine the past experiences of Indigenous adoptees we

face a mirror of practice that reflects a history of adoption that should inform us with

ideas and increase our caution.

Wagamese, R. (2009) is a journalist and poet who identifies as a survivor of the Sixties

Scoop. In one of his many reports on Aboriginal adoptions he states that,

When I found my people again it got better. Every ceremony, every ritual, every

phrase I learned in my language eased that wound and eventually it became

easier, more graceful, to walk as an Indian person. I began to reclaim the history,

culture, language, philosophy, and way of being that the Sixties Scoop had

deprived me of (in Canadian Dimension 2009, p.12)

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Daniels (2005) used an oral history approach in describing her experiences as a First

Nation adoptee in her MSW thesis. Through a powerful dialogue with her birth mother

and a cousin from her birth family, Daniels explores the world of Indigenous adoption

with raw honesty through painful passages of conversations and stories. She states that

adoption is a common issue and “so common it appears that the commonness and

casualness of adoption, trauma as well as anger, and grief and loss issues related to

adoption are not fully recognized respected or discussed” (p.12). Her discussions with

her birth mother appear to leave Daniels with more unresolved issues around their

relationship. Her birth mother clearly describes how she did not wish to be found and

how much fear exists around the reunion with adopted children. Daniels hopes that her

painful journey with this Master of Social Work (MSW) research has helped her own

daughter to realize that “every life experience provides us with a lesson [and that]

nothing lived and experienced is in vain” (p.146). This courageous statement leaves one

to wonder why the wounds of adoption must continue to be so deep and how cultural

planning practice can prevent it.

Nuttgens (2005) cites a number of Indigenous adoptees in his PhD research. He has

since developed some useful resources such as a 2009 public power point presentation

that focuses on the participants in his research that inform us on the impact of being

adopted into a non Indigenous family. Being exposed to their Indigenous culture was a

natural and helpful way of growing up described by one participant, Karen, as,

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It was always a feeling of, this is where I am, this is where I came from, this is

cool. Dad had a medicine man‟s hat in our house and we used to wear it around,

a big buffalo thing, it was amazing. It was given to him by elders. But mom and

dad have always had a connection with the Native community. I don‟t know if it

was because they got me. I don‟t think so. I think they had that connection. I

mean there was more of a connection when I came along. Um, but it‟s just

always been around – the Native culture with us. Another participant, Autumm

stated that “Our culture values independence and ambition and competence. And

Aboriginal adoptees almost invariably personify those. And even if, I mean I‟ve

met a lot of adoptees whose lives are very dysfunctional, and yet personality-

wise, characteristic-wise there‟s, the potential is just incredible. I mean, you

know, articulateness, eloquence, intelligence, ambition, competition. And we

have to, you know, because we have to be better to be considered okay – even if

it‟s only in our head. But those are the things that we‟re taught in this, in this

White middle-class Canadian culture. In:

http://auspace.athabascau.ca:8080/dspace/handle/2149/2123?mode=full&submit

_simple=Show+full+item+record

Nuttgens‟ interviews captures the many sides of Indigenous peoples being adopted into

non Indigenous families. There are positive and negative stories however if one can

draw conclusions from Karen and Autumm‟s statements above, adoption of Indigenous

children into non Indigenous families provide a complex experience that can be

supported through openness and exposure to the adopted child‟s Indigenous culture.

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In 2004, thirteen Indigenous participants shared their views with Marlene Swidrovich in

her Master of Arts study on perceptions of positive experiences of being raised in non

Indigenous families. As can be expected, participants describe important aspects of

their childhood such as feeling safe, secure, nurtured, loved and protected as well as

financial security and opportunities for travel and education.

Swidrovich (2004) states that,

De-constructing the Sixties Scoop involved an examination of the environment

which fostered its development and it also involved a critical evaluation of its

flaws and weaknesses. By exposing the structural weaknesses, one of the

results has been to create room in the discourse for the integration of the positive

experiences presented in this study. Perhaps, even more importantly, through a

de-construction of Sixties Scoop ideology and the subsequent re-integration of

positive experiences, there can be some contribution to the de-politicization of

First Nations child welfare discourse, which is required in order to begin

confronting several of the obstacles that prevent the delivery of effective care and

protection to First Nations children. (p.155).

She concludes that “In short, the highly politicized Sixties Scoop paradigm remains

outdated and ineffective in terms of its ability to explain Indian child welfare issues in

Canada, and its widespread influence has not only obscured the role of positive

experiences in non-Aboriginal homes, it has also contributed to ineffective child welfare

practices”.(p.156). This research provides some important messages around general

adoptive parenting practices but fails to consider the racist reality of Canada‟s colonial

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history and its impact on Indigenous child welfare, including adoption. The funding for

Indigenous agencies for example has an impact on the delivery of „effective care‟ that

Swidrovich describes. This is also complicated by provincial policies that are not always

reflective of an Indigenous world view or life in Indigenous communities.

Arsenault, A. (2006) in her MSW thesis from the University of British Columbia also

explored the experiences of eight Indigenous adult adoptees. Using a storytelling

approach, she states that with “all of the storytellers, there was a need or want to go

back home despite secrecy, not knowing, not being exposed to Aboriginal people,

racism and abuse, they all reconnected with their birth family and embraced Aboriginal

culture in some way” (p.143). In her conclusion Arsenault suggests that “culture should

be a daily part of an Aboriginal child‟s life” (p.144) and consequently the practice and

decision making about adoption that considers the best interests of the child should

regard culture as an important part of the Aboriginal child and the adoption process” (p.

144). Arsenault makes further recommendations that include the importance of

relationships with Elders, ceremony and ritual into practice with support services and

opportunities for adoptees to share their stories.

Tara Turner (2010) a Metis PhD student explores Metis identity through the use of

family history and story. Two of her participants are adoptees who share their views on

their identity development through reconnection with family, Turner concludes that,

When bad things happen and they are separated from their families, we need to provide

them (children) with safe, loving homes where they become who they were meant to be.

They need access to each other, even if they cannot be all kept together, and they need

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to have access to any family who can support and love them. They also need access to

their culture and to their stories. Without access to their cultural stories, children cannot

know how to pass on their culture when they become parents. Parenting is a

fundamental way to transmit culture and we should guard the rights of children to have

this as part of their future. Children rely on us to have an eagle view for them (p. 173).

Metis scholar Dr. Jacqueline Maurice developed her dissertation on child welfare in the

1960‟s and 1970‟s in which she examined her own case files as a child in care. She

calls upon the Royal Commission on Aboriginal People‟s recommendations of 1996 as

they relate to child welfare and asks us to consider whether or not these

recommendations have been met and if not, why? . Maurice suggests more inclusion of

the child within the process of foster care such as having a say in what home they go to,

providing them with cultural education, including them in all decision making and

connecting foster children from different foster homes to combat isolation and

strengthen social skills .These suggestions translate into the world of adoption as well

as foster care (Maurice, J. M., 2003).

Dr. Cathy Richardson (2009) strongly reminds us that “helping Metis people to recover

what has been stolen in terms of their family stories, their cultural identity and their

ancestral pride in the wake of white racism is an important aspect of Metis social work

practice” (p.120). Richardson (2009) suggests that the pain and intergenerational

trauma associated with these phenomena are the backdrop for the “conditions of

adversity and cultural hatred that the Metis must develop their identity” (p. 121) and

concludes that helping Metis people reconnect with their ancestral ties is important and

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that “this means helping families to find and reconnect with those who have been taken,

those lost in the foster care system, those taken to Europe by adoption, those lying in

unmarked graves away from home” (p.123).

I have had the honor of discussing my own work in several publications so instead of

regurgitating another version of my research, I will conclude with some remarks from a

chapter that I co-wrote with Raven Sinclair in 2009 in Walking This Path Together: Anti-

Racist and Anti Oppressive Child Welfare Practice. In this chapter we addressed

cultural planning and conclude that,

With core changes in Indigenous transracial adoption ideology, policies and practices

will take into consideration Indigenous cultural rights, and at personal levels where

everyone involved in the adoption process considers addressing issues of identity and

racism as a matter of course, we believe that the adoption milieu can be effectively

adapted to meet the needs of Indigenous families, adoptive families and, most

importantly, Indigenous children (p. 270).

In closing this review I invite you to consider the words of young participants who

shared their views in the section on findings. We are currently addressing the needs of

generations who followed the Sixties Scoop. Our wishes for intact identities and

confidence in who they are as Indigenous children remains as the basic goal for all of us

and is really at the center of an effective cultural planning policy.

In the next section I will discuss the methodology used in Phase Three of this research

.

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METHODOLOGY

Interviews and focus group

For this research, the methods used were qualitative in-depth interviews with six

participants and a focus group method that was attended by two participants. The eight

participants were Indigenous youth from ages 13 to 19 and living in British Columbia.

Two participants had lived in a number of foster homes and were hoping for adoption.

Due to the questions asked (see Appendix A) and sample size, the researcher felt it

was not necessary to expand on other demographics to protect the anonymity and

confidentiality of participants.

Participants were sent an Information Letter (Appendix B) and Consent Forms

(Appendix C) were reviewed and signed prior to each interview and focus group

discussion. The interviews and focus group was recorded on audio and the tapes are

being kept in a locked cabinet at the University of Victoria. A transcriber was contracted

with to do the transcription of tapes. This transcriber has done extensive work for

various research projects at the University of Victoria and has signed an oath of

confidentiality. Transcripts were reviewed with participants and a gift certificate was

provided to each participant as a gesture of thanks for their insights. This research was

approved by the University of Victoria Human Research Ethics Board.

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Analysis

The transcripts were analyzed using thematic analysis which is a systematic review of

research materials, in which themes emerge as they are repeated in various transcripts.

A thematic analysis involves the systematic review of raw data or research materials

and is described by Fereday, J. and Muir-Cochrane, E. (2006) as a process of data

analysis that “demonstrates how overarching themes are supported by excerpts from

the raw data to ensure that data interpretation remains directly linked to the words of the

participants [therefore becoming an] iterative and reflexive process” (pp. 3-4).

FINDINGS

There were eight questions asked of participants (Appendix A). The insights provided by

the youth in this study can be categorized under four themes as follows.

1. Stability

A number of participants discussed how it was important to them to be adopted and

know they did not have to move again. Participant 1 stated that, “I would never have to

be moved again and I felt like I was at home.” Participant 2 discussed how the

security of her adoptive home was comforting as sometimes her birth family “would

turn and then we end up for adoption or in foster care again.” Two participants

were not adopted and described this as a lost opportunity for stability, as described in

this section: “I was never adopted. My brothers were but they did not want to

adopt me.

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“I was never given the opportunity to be adopted. I have been in foster care since

I was three or four years old.” Another participant describes the process of how they

became more comfortable in their adoptive home, and how having parental stability is

important “… I knew that they were always not my real parents but I just never

found out that… ahhh, I don’t know I called them grandma and grandpa and then I

started calling them mom and dad, but I don’t know why I started to call them

that.”

2. Recovering identity

The recovering of identity is situated in the recovering of culture as described by one

participant as: “I think it is very important and necessary for me to be connected.”

Another participant stated: “I also feel that it is important for me to have the

connection to my culture. It’s who we are.” One of the younger participant stated

that “I would like to know a little more about where I come from.” Not everyone

agreed on this point however as there was one participant who did not wish to identify

as an Aboriginal person. He stated: “Well I won’t… I didn’t want to be like, the poster

child though… the whole talking about Aboriginal stuff…Cause it’s not… it’s not

at all a big issue. In fact the part that I’m Native isn’t a big issue at all.”

Another participant discussed the importance of connection to culture but that it is not

just an MCFD responsibility:

I think that they need to help youth keep connections no matter what. The bands

need help as well.”

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3. Connection to birth family

The connection to birth family was consistently viewed as important from seven out of

eight participants. One participant described regular visits with her birth family as

“people invite us up there so we go sometimes. Uhm, we meet… like our cousins,

and our ahhh… uncles and stuff.” Another commented on how this fills a gap in her

life:

“Cause your… and all throughout your whole life you never meet them, you’re

always kinda in the back of your head you’re wondering….Like where you really

came from I guess….And once you actually go see where they live and

everything, and I guess it kinda fills that gap.”

The discovery of mutual characteristics and interests was validating to some of the

participants. Participant 4 stated that, “we do things the same way. Like we, well

we’re all really dramatic… And yeah, we all like think the same and have kinda

like, I don’t know, we all don’t really trust people.” Both young people who were in

foster homes had remained connected to their birth family and felt it was important. One

stated, “I don’t know if there was a plan but my foster parents always kept us

connected.”

4. Cultural Planning

The question on cultural planning stimulated some various opinions on how this should

be administered by MCFD and in their families and communities. One participant said it

would be good for the kids in adoptive homes and foster homes “to see their family,

their brothers and sisters, their moms and dads if they wanted to.” Another

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participant didn‟t think it should be pushed on anyone and said “cause we were raised

with white people and so we are not interested in any of that.” In the focus group

one participant stated that “I think that the ministry needs to learn more about the

ways of our elders. It may help them understand more about who we are and

what we need. I personally have learned so much from the elders.” The other

participant stated that “I agree, I think that the ministry needs more education in

order to understand the culture.” One participant discussed the significance of

ceremony with her adoption in that “everyone was there…that was big and they put

a blanket around us…and took pictures.

Three participants stated that listening to the youth is a critical component for cultural

planning. One stated,”Listen to the youth and don’t put us all in the same car.”

Another suggested to “Listen to children and youth, they have lots to say about

what they need and want.” A third participant reminds us that cultural planning should

be child centered “When it’s not requested then don’t… then just leave them

alone.”

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DISCUSSION OF FINDINGS IN CONTEXT OF PHASE 1 AND 2

Phase One and Two included a broad discussion with recommendations based on

participant input and the relevant literature. Within Phase Three there are findings that

are similar and can be correlated with some of the discussion from the two earlier

phases of this research project, and in particular the following points:

Phase One

MCFD and Aboriginal agencies need to coordinate to provide cultural outreach to non-

Aboriginal adoptive families on a more personal basis then what currently exists. This

should be delivered through face to face services and use models such as Family

Group Conferencing to facilitate a process of relationship building, negotiation and

establish mutual commitments with the child‟s birth family and/or community members

and the adoptive family” (You Should Know that I Trust You: Cultural Planning,

Aboriginal Children and Adoption ,2007,p.62).

Phase Two

“Through this phase and phase one we have heard from adoptive parents, Indigenous

and non-Indigenous practitioners that there is a need for increased connection between

workers, families and communities” (You Should Know that I Trust You: Cultural

Planning, Aboriginal Children and Adoption, 2010, p.36).

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In Phase Three, the youth reminded us of similar points to the above by making

statements that encourages cultural planning within the context of family and

community. The young people involved in this study spoke from a place of security

within their two families and did not wish to compromise these relationships. As was

said by many of them, they are content in their adoptive homes but want the link to their

birth family, community and cultural teachings. Only one participant was not so keen on

that connection and he did not share much detail within the interview as to why he held

such strong opinions, only that he had them. The two participants who were not adopted

made it clear that they would have liked to be adopted and that cultural planning should

be encouraged in the foster care system as well as adoption.

The literature that was selected for Phase Three featured voices of Indigenous

adoptees and those affected by adoption such as birth family members. It is clear from

the three literature reviews and all those we spoke to within the three phases of this

research, that cultural planning is necessary in policy and practice in planning for

Indigenous children and youth in the child welfare system. In adoption it is a critical

component of recruitment and training of adoptive families. In foster care, cultural

planning should begin at intake. As was stated in the Phase Two report, 2010, “Cultural

planning starts at the time a child comes into care, not at the time of adoption” (p.27).

RECOMMENDATIONS FROM YOUTH VOICES

The following recommendations were developed through examination of the literature

review and youth voices within Phase Three.

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1. Information on birth family and community is critical in cultural planning for

Indigenous youth, however this information should be maintained for the young

person with transition services to assist in reunions and maintaining connections.

2. Cultural activities are a necessary part of the adoption process for everyone

involved and could be a valuable means to center the child‟s Indigenous culture

and maintain the important relationships that can be severed through adoption.

3. For those who live a distance from birth families it is necessary for visits to be

consistent and accomplished through creative ways such as email and Skype.

4. The connections with Indigenous communities, agencies and Elders are the

building blocks for a cultural plan.

5. There are many opportunities to learn about culture and if direct connection with

the child‟s birth family or community cannot be achieved in the short term, the

cultural plan should, at minimum, outline what resources and supports are

available in the child‟s community where they reside.

6. Young people have the capacity to participate in their own planning and that

includes cultural planning.

CONCLUSION

I appreciate the simplicity of what the young people we interviewed said to us. As adults

we sometimes look for complex solutions to a simple issue. From reviewing the

transcripts of these eight youth, I can see their innocence, their need for connection and

the love for their families. In Phase one and tow we included the Extended Family Tree

of Adoption (Appendix D). I ask you to reflect on this concept again before you leave

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this report. Can you hear the voices of the young people we interviewed when you look

at this tree? This may be a simple message but one that is deeply reflective of the

longing hearts of our children. All my relations.

REFERENCES

Alfred, T.,Pitawanakwat, B. & Price, J. (2007). The meaning of political participation for indigenous youth charting the course for youth civic and political participation. Ottawa: Canadian Policy Research Networks.

Arsenault, A. (2006). The life cycle experiences of adoption through Aboriginal adult’s stories. Unpublished Thesis. Vancouver: University of British Columbia.

Carriere, J., Sinclair, R.Considerations for Cultural Planning and Aboriginal Adoptions. In Eds. Strega, S., Carriere, J., Walking This Path Together: Anti Racist and Anti Oppressive Child Welfare Practice. Winnipeg. Fernwood Publishing.

Daniels, L. (2005). Grannies,,Aunties, Mothers and Daughters, All Skeletons Are Out: A Story of Truth and Healing. Unpublished MSW Thesis. Victoria: University of Victoria.

Nuttgens, R. (2009). Stories of Aboriginal Children Raised in NonAboriginal Families. Power Point Presentation. Athabasca University. http://hdl.handle.net/2149/2123 retrieved April 8th, 2011.

Maurice, J. M. (2003). De-spiriting Aboriginal children: Aboriginal children during the 1960s and 1970s child welfare era. (Unpublished doctoral dissertation). University of Toronto, Toronto, ON.

Rabiee, F. (2004). Focus-group interview and data analysis. Proceedings of the Nutrition Society. 63, 655–660 DOI:10.1079

Richardson, C. (2009).Metis Experiences of Social Work Practices. Eds Strega, S., Carriere, J. Walking This Path Together: Anti Racist and Anti Oppressive Child Welfare Practice. Winnipeg: Fernwood Publishing.

Sulemani. M. (2008) Reporting on the Indigenous Youth Caucus for the UN seventh session of the UN Permanent Forum on Indigenous Issues. Retrieved April 11th, http://www.unicef.org/adolescence/index_44282.html?q=printme

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Swidrovich, M. (2004). Positive Experiences of First Nation Children in Non Aboriginal Foster or Adoptive Care: Deconstructing the “Sixties Scoop”. Unpublished MA in Native Studies. Saskatoon: University of Saskatchewan.

Turner, T. (2010). Re Searching Metis Identity: My Metis Family Story. Unpublished PhD in Psychology dissertation. Saskatoon: University of Saskatchewan.

Wagamese, R. (2009). THE SIXTIES SCOOP, THE PRIMAL WOUND AND HOME.Canadian Dimension. Winnipeg: Sep/Oct 2009. Vol. 43, Iss. 5; pg. 12, 2 pgsAbstract (Summary)

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Appendix A

c.3 Interview Guide for Aboriginal Youth

1. Can you tell me a bit about yourself?

2. How old were you when you knew you were adopted?

3. How did you learn about your birth family and community?

4. Have you met members of your birth family and have regular contact with them?

5. How was your adoptive family involved with your birth family and community?

6. Was there a plan to help you learn about your family and community?

7. Do you have any suggestions about cultural plans for Aboriginal children and youth?

8. Do you have any other comments for this interview?

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Appendix B

Information for Youth

Jeannine Carriere, PhD

Associate Professor,

School of Social Work

University of Victoria

PO Box 1700 STN CSC

Victoria, BC

V8W-2Y2

INFORMATION LETTER FOR YOUTH

Hello and thanks again for helping us with this project and as promised, we are sending you more information about this research. As you know this project will look at the cultural planning process for Aboriginal children who are adopted by non-Aboriginal families in British Columbia. The Ministry of Children and Family Development Cultural Planning Policy was developed in 1996 and now that the policy has been in place for 10 years, the Ministry thought it was necessary to see how this process has been working for everyone involved: Aboriginal youth, Aboriginal community members, non-Aboriginal adoptive families.

You have already talked to Kim from the research team. The research team recognizes that it is important for participants to know how their ideas will be used. First the interviews will set up at a place where it is easy for you to talk. If your parents have been informed about the study then they will be encouraged to call Kim for further information. Your name will not be used for the research-only Kim will know your real name. Kim may ask you for a nickname that will be attached to your interview so we can use some of your story. A tape recorder will be used during the interview to help Kim remember all the important points and she may take some notes during the interview.

Once the research team has the tapes transcribed you can look at what you said and approve or change things. With your permission, Kim will be mailing the transcripts to you and asking you to call her or email her within two weeks to let her know if you have any changes in them. If she does not hear from you then it will be taken as a sign that you are OK with the transcripts. If you agree with the transcripts then your information will be used as part of a report. No-one‟s names will be shared with the Ministry of Children and Family Development and the interview tapes and transcripts will be stored in a locked cabinet at the university. Once the research is complete, the tapes and transcripts will be destroyed after a period of six months.

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Before the interview begins, you will be asked to sign a consent form. If you are being interviewed by phone the interview will not take place until Kim has your consent that can be mailed back or faxed to her.

We hope that the project is clear. Kim will be contacting you in the near future to see if you have further questions and to set up an interview with you. Thanks very much for your time and help with this research.

Jeannine Carriere Kim Grzybowski

University of Victoria, School of Social Work 5932 Jaynes Rd.

P.0.Box 1700 STN CSC Duncan, BC

Victoria, BC V9L-4W8

V8W-2W2 Phone: 250-701-4222

Phone during office hours: 250-721-6452 ggrzybow@telus.net

Fax: 250-721-6228

Email: carriere@uvic.ca

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Appendix C

Consent Letter

Title: Strengthening Cultural Plans for Aboriginal Children and Adoption

Researcher: Jeannine Carriere

Associate Professor, School of Social Work

University of Victoria

Victoria, B.C.

Phone: 250-721-6452

Email: carriere@uvic.ca

This study has received ethical approval from the Human Research Ethics Office at the University of

Victoria. If you have any concerns you can reach them at 250-472-4545 or email them at ethics@uvic.ca

Participant Consent

Please circle your answers:

Do you understand that you have been asked to participate in a research study about cultural planning

and Aboriginal adoption? Yes No

Have you received and read an Information letter about the research? Yes No

Do you understand the risks and benefits in taking part in the research? Yes No

Have you had a chance to ask questions and talk about the research? Yes No

Do you understand that you can leave the research at any time? Yes No

Has the researcher explained how personal information will be handled? Yes No

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Do you know what the information you give will be used for? Yes No

Have you been advised that you will receive a summary of final results? Yes No

The research was explained to me by:___________________________

I agree to take part in the research and I understand what the research is about

___________________________ __________________________

Signature of Research Participant Printed Name

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Appendix D

CONCEPTUAL MODEL: The Extended Family Tree of Adoption

Adapted with permission from the Canadian Council on Learning First Nation Holistic Learning Model (2007).